Startseite Linguistik & Semiotik On the poetic practices of a “singularly uninventive people” and the anxiety of imitation
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On the poetic practices of a “singularly uninventive people” and the anxiety of imitation

A critical re-appraisal in terms of translation, creative mediation and “originality”
  • Saliha Paker
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Tradition, Tension and Translation in Turkey
Ein Kapitel aus dem Buch Tradition, Tension and Translation in Turkey

Abstract

This paper addresses the fundamental question of imitativeness vs. originality in Ottoman poetics. By positing translation (terceme) as the central practice of literary transfer, fresh arguments are offered to shift focus away from sterile discussions of imitation onto related strategies (telif, creative mediation, and nakl, appropriative transmission) that challenged the central “repetitive” practice of translation in “the order of resemblance” (Foucault 1971), thereby stimulating the dynamics of the Perso-Ottoman “interculture” (Paker 2002). Especially important are two arguments that connect Ottoman poetics with translation and transmission: that telif did not signify “original” in opposition to terceme, that the Qur’an was accepted as the ultimate Original in view of its “miraculous” creation (i’jaz); and that any theory of Ottoman literary translation would have to be posited at the very root of Ottoman poetics in conjunction with the concept of the Qur’anic Original.

Abstract

This paper addresses the fundamental question of imitativeness vs. originality in Ottoman poetics. By positing translation (terceme) as the central practice of literary transfer, fresh arguments are offered to shift focus away from sterile discussions of imitation onto related strategies (telif, creative mediation, and nakl, appropriative transmission) that challenged the central “repetitive” practice of translation in “the order of resemblance” (Foucault 1971), thereby stimulating the dynamics of the Perso-Ottoman “interculture” (Paker 2002). Especially important are two arguments that connect Ottoman poetics with translation and transmission: that telif did not signify “original” in opposition to terceme, that the Qur’an was accepted as the ultimate Original in view of its “miraculous” creation (i’jaz); and that any theory of Ottoman literary translation would have to be posited at the very root of Ottoman poetics in conjunction with the concept of the Qur’anic Original.

Kapitel in diesem Buch

  1. Prelim pages i
  2. Table of contents v
  3. Preface vii
  4. In memoriam Elif Daldeniz Baysan xi
  5. Acknowledgements xiii
  6. Introduction 1
  7. Ottoman conceptions and practices of translation
  8. On the poetic practices of a “singularly uninventive people” and the anxiety of imitation 27
  9. Exploring Tercüman as a culture-bound concept in Islamic mysticism 53
  10. Ahmet Midhat’s Hulâsa-i Hümâyunnâme 73
  11. Transition and transformation
  12. On the evolution of the interpreting profession in Turkey 89
  13. Saved by translation 107
  14. The “official” view on translation in Turkey 125
  15. Translation, imported western legal frameworks and insights from the Turkish world of patents 145
  16. The republican revolutionary turn
  17. The Turkish language reform and intralingual translation 165
  18. John Dewey’s 1924 report on Turkish education 181
  19. Pseudotranslations of pseudo-scientific sex manuals in Turkey 199
  20. Censorship of “obscene” literary translations 219
  21. Ideological encounters 233
  22. An overview of Kurdish literature in Turkish 253
  23. The identity metonymics of translated Turkish fiction in English 273
  24. Notes on contributors 297
  25. Index 303
https://doi.org/10.1075/btl.118.01pak

Kapitel in diesem Buch

  1. Prelim pages i
  2. Table of contents v
  3. Preface vii
  4. In memoriam Elif Daldeniz Baysan xi
  5. Acknowledgements xiii
  6. Introduction 1
  7. Ottoman conceptions and practices of translation
  8. On the poetic practices of a “singularly uninventive people” and the anxiety of imitation 27
  9. Exploring Tercüman as a culture-bound concept in Islamic mysticism 53
  10. Ahmet Midhat’s Hulâsa-i Hümâyunnâme 73
  11. Transition and transformation
  12. On the evolution of the interpreting profession in Turkey 89
  13. Saved by translation 107
  14. The “official” view on translation in Turkey 125
  15. Translation, imported western legal frameworks and insights from the Turkish world of patents 145
  16. The republican revolutionary turn
  17. The Turkish language reform and intralingual translation 165
  18. John Dewey’s 1924 report on Turkish education 181
  19. Pseudotranslations of pseudo-scientific sex manuals in Turkey 199
  20. Censorship of “obscene” literary translations 219
  21. Ideological encounters 233
  22. An overview of Kurdish literature in Turkish 253
  23. The identity metonymics of translated Turkish fiction in English 273
  24. Notes on contributors 297
  25. Index 303
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Heruntergeladen am 29.9.2025 von https://www.degruyterbrill.com/document/doi/10.1075/btl.118.01pak/html
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